By Niels Hannestad
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Then in chapter 5 I explore how these materials were employed in the constructive of sensational saleable narratives. I regard the visual imagination of both ritualists and their enemies as being of great importance. It would be fascinating to explore other aspects of religious fantasy, such as imaginings of the Reformation, or of practices in Roman Catholic churches in England. However, for current purposes I have had to restrict myself to a specific chronological focus and to the movement that aimed for the Catholicisation of the Church of England (it did not, in the main, aim for the adoption of Roman Catholicism, even though its opponents assumed that this was its purpose).
83 He suggests that what took place in Britain was a process of displacement. Protestant patriarchs feared loss of control over their possessions and their women and projected that anxiety onto the persons of greedy and lustful priests. For this strategy to continue to work, of course, it was important that those priests were abused but not destroyed. Anglo-Catholics were an ideal target, even better than Roman Catholics, because they were tainted Protestants; they were a perfect symbol of inner pollution.
From social surveys of the slums, to Anglican elaboration of Church parties and comparison between religions we see an explosion of schemes of social categorisation. ’78 Therefore, the Victorians were filling their world with meaning through the progressive identification of anomalies. Those anomalies were the refuse of the system. If we understand that system to be essentially capitalist, then the anomalous ‘dirt’ was that which was not yet commodified and saleable. Dirt need not be worthless. Douglas argues that ‘within the ritual frame the abomination is .